Musnad Ishaq

Benefits:
From the mentioned hadith, it is understood that when the deceased is buried and the people return, the dead person hears the sound of the returning people's sandals. This occurs when Munkar and Nakir come. (Sahih Bukhari, No: 1338)

Because before the arrival of the angels, the soul is returned from ‘Illiyyin or the place of Sijjin and brought back to consciousness, so that the deceased can answer the questions. However, it is not correct to use this hadith as evidence for the affirmation of the hearing of the dead (sama‘ al-mawta); this is a temporary hearing specific to the beginning of the burial, which actually indicates non-hearing. It is by no means established that the dead can hear the calls and voices of every living person at all times. And this too is only a matter of a few minutes; after that, when the heirs come and weep, there is no mention of the deceased hearing or being able to hear the words of those who are crying and lamenting. The purpose of mentioning the hearing of the sound of sandals is to make the deceased feel that these are your relatives, friends, and loved ones who are leaving you and going away. Furthermore, the life of the Barzakh (intermediate realm) and the life of this world are different. As the Messenger of Allah (sallallahu alayhi wa sallam) said: "The deceased is shown the narrow time of ‘Asr in the grave as if the sun is about to set." Even though sometimes the dead are buried in the morning, evening, ‘Isha, or at midnight. It is clear that this cannot be the sun of this world. Some hadith scholars have answered that "yusma‘u" is in the passive imperfect tense, and "khafqu ni‘alihim" (the sound of their sandals) is its agent (na’ib fa‘il).

The meaning, therefore, is that when people bury the deceased in the grave and return to their homes, they have only reached such a distance from the grave that the sound of their sandals can still reach the grave, and at that very moment, Munkar and Nakir immediately come for questioning and answering.